Bible Commentaries

Amos 8:4-6 — The sins of the people 8:4-6 Non-visionary material followed the third vision (Amos 7:7-9), and non-visionary material follows the fourth vision (Amos 8:1-3).

Jonah 3:1-4 — A. Jonah’s proclamation to the Ninevites 3:1-4 God gave Jonah a second chance to obey Him, as He has many of His servants (e.g., Peter, John Mark, et al.).

Luke 5:33-39 — 4. Jesus’ attitude toward fasting 5:33-39 (cf. Matthew 9:14-17; Mark 2:18-22) The setting of this controversy is the same as the previous one: Levi’s banquet.

1 Corinthians 12:4-31 — 2. The need for varieties of spiritual gifts 12:4-31 Paul planned to return to the subject of glossolalia (ch. 14), but first he wanted to talk more generally about spiritual gifts. In the verses that follow he dealt with differences in gifts in the church. "Having given the negative and positive

2 Corinthians 3:12 — Paul referred was the confidence that he and the other apostles and Christians served God under a covenant that God would not supersede. [Note: Plummer, p. 95; Hughes, p. 107; et al.] Another view is that Paul resumed his thought from 2 Corinthians 3:4 and that this hope is the same as the confidence that he spoke of there. [Note: E.g., Hodge, p. 64.] The "boldness" (Gr. parrhesia) to which Paul referred is plainness of speech that has within it our concept of fearlessness (2 Corinthians

2 Corinthians 4:7-10 — 3. The sufferings and supports of a minister of the gospel 4:7-5:10 Paul proceeded to explain further the nature of ministry under the New Covenant so his readers would understand his ministry and theirs better. The nature of Christianity is paradoxical. Second Corinthians explains more of these paradoxes than

Ephesians 2:13 — "But" points to another great contrast (cf. Ephesians 2:4). Because of Jesus Christ’s death (blood) God has brought Gentiles near to Himself and to the Jews in a sense never before true. The rabbis spoke of Gentiles who were far from the privileges of the Mosaic Covenant as "brought near" by

Ephesians 2:21 — Paul pictured the church as under construction with God adding new believers constantly (cf. Ephesians 4:15-16; Matthew 16:18; 1 Peter 2:5). The individual stones represent believers, both Jewish and Gentile. Today God does not inhabit a physical temple somewhere on earth, as He did in Old Testament times. He indwells His church, which is a spiritual temple

Ephesians 4:4 — individual believer in the church (Ephesians 2:22; 1 Corinthians 12:13). The one hope is the hope of the future that each Christian has and the whole church has (cf. 1 Peter 1:3; 1 Peter 3:15). This hope began when God called us to salvation (Ephesians 1:4; Ephesians 1:18; Ephesians 2:7; Ephesians 4:1). These identifications seem clear from their occurrences elsewhere in the epistle.

Philemon 1:2 — Apphia was evidently a family member, probably Philemon’s wife. Paul may have addressed her specifically because normally the wife had day-to-day responsibility for the household slaves. [Note: Rupprecht, p. 458.] Archippus may have been their son [Note: Jacobus J. Müller, The Epistles of Paul to the Philippians and to Philemon, p. 174.] , or perhaps Philemon’s physical brother, or his friend. He seems to have been old enough to be responsible

Hebrews 13:9 — a strong safeguard against apostasy. The terms "varied and strange" describe a variety of heretical positions. Rather than accepting these ideas we should receive strength by taking in God’s grace that comes through His Word (Hebrews 4:12-13; 1 Peter 2:2). This strength comes from spiritual rather than material food. Evidently one of the strange teachings prevalent when this letter originated was that certain foods or abstinence from certain foods resulted in greater godliness (cf.

James 4:11 — Christian brethren (cf. Leviticus 19:15-18; Matthew 7:1). We should submit to one another (e.g., Galatians 5:13; Ephesians 5:21; Philippians 2:3). Rather than taking a position of humility, such a person exalts himself to the role of judge (cf. James 4:10). "We must be careful to note the far-reaching consequences of James’ teaching here: respect for law and order is necessary (as we are often told) for the health of modern society, but James goes on to remind us (James 4:12) that, since

1 Peter 3:16 — A good conscience is possible when we know our suffering is in spite of good behavior, not because of bad behavior (cf. 1 Peter 2:19; 1 Peter 3:4; 1 Peter 3:6). A simple explanation of our good conduct may take the wind out of the sails of our critics. "Conscience may be compared to a window that lets in the light of God’s truth. If we persist in disobeying, the window gets dirtier

Jude 1:25 — Jude returned to his idea that the false teachers distorted the truth about God and Jesus Christ (Judges 1:4). "Glory" is the effulgent radiance of God, "majesty" His transcendence, "dominion" His absolute power, and "authority" His freedom of action. These characteristics of God belong to Him eternally. In view of God’s

Revelation 1:15 — among the churches (cf. Luke 1:79; Acts 5:9; Romans 3:15; Romans 10:15; Hebrews 12:13). [Note: Thomas, Revelation 1-7, pp. 101-2.] Perhaps it also implies His purity as proved during His earthly walk that made Him a sympathetic high priest (Hebrews 4:15; cf. Hebrews 2:18). The figure also connotes strength and stability (cf. Daniel 2:33; Daniel 2:41). His voice sounded like a rushing river such as the Niagara at its Falls, namely, authoritative, powerful, and irresistible (cf. Revelation 14:2; Revelation

Revelation 1:6 — Peter 2:5; 1 Peter 2:9) to His God and Father, another evidence of His present love for us. John never spoke of God as the Father of believers in Revelation, only as the Father of Jesus (cf. Revelation 2:27; Revelation 3:5; Revelation 3:21; Revelation 14:1). We are a kingdom and priests now, but in the future faithful Christians, His bond-servants, will also reign with Jesus Christ on the earth (cf. Revelation 5:10). "Amen" means "So be it!" Here it signifies the writer’s assent

Revelation 11:6 — God will also empower them to do other miracles similar to what Elijah (cf. 1 Kings 17:1; 1 Kings 17:7; 1 Kings 18:1; Luke 4:25; James 5:17) and Moses (Exodus 7:17-21; Exodus 9:14; Exodus 11:10; 1 Samuel 4:8) did. The length of their ministry will be the same as the drought that God sent during Elijah’s day. It will also be for the same purpose, namely, to punish His

Revelation 12:3 — was the "dragon" whom God identified in Revelation 12:9; Revelation 20:2 as Satan. "Dragon" (Gr. drakon) occurs 12 times in the New Testament and only in the Book of Revelation. In every instance it refers to Satan (Revelation 12:3-4; Revelation 12:7; Revelation 12:9; Revelation 12:13; Revelation 12:16-17; Revelation 13:2; Revelation 13:4; Revelation 13:11; Revelation 16:13; Revelation 20:2). A dragon symbolizes a powerful, aggressive, deadly foe. His red color suggests bloodshed.

Revelation 17:10 — "is" was certainly the Roman Empire. The five most prominent world powers preceding Rome that had fallen are probably Egypt, Assyria, Babylon, Persia, and Greece. [Note: Seiss, p. 393; cf. Ladd, p. 229; Walvoord, The Revelation . . ., p. 251; Alford, 4:710-11.] The Old Babylonian Empire may have been the first (Genesis 10:8-10). The seventh kingdom that was yet to come and would remain a little while is the beast’s kingdom (Revelation 13:3; Revelation 17:8). [Note: Thomas, Revelation 8-22, p.

Revelation 2:18 — 1. Destination and description of Christ 2:18 Thyatira was the smallest of the seven cities, but it was the one that received the longest letter. It lay about 45 miles to the southeast of Pergamum. It was famous for its textiles, especially the production of purple dye (cf. Acts 16:14), and its trade guilds. Flame-like eyes suggest discerning and severe judgment (cf. Revelation 1:14). Burnished (highly reflective)